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Parsha Perspectives: Noach-Build It and They Will Come

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It must have been a startling conversation. God tells Noach the world must be destroyed. The evil of man had become so unbearable and dramatic action was necessary. Noach was tasked by God to build the ark and rebuild humanity in the aftermath of the flood. Noach was to become the new father of mankind, a second Adam. But Noach’s responsibility was not only for mankind; he was to serve as the caretaker of the animal kingdom as well.

“And the Lord said to Noah, “Come into the ark, you and all your household, for it is you that I have seen as a righteous man before Me in this generation. Of all the clean animals you shall take for yourself seven pairs, a male and its mate, and of the animals that are not clean, two, a male and its mate.  Also, of the fowl of the heavens, seven pairs, male and female, to keep seed alive on the face of the earth (Bereishis 7:1-3).”

God commands Noach to gather up the animals and prepare the ark with all the necessary provisions to sustain them for the duration of the flood.  Yet, something very interesting occurs:

“And Noah went in and his sons and his wife and his sons’ wives with him into the ark because of the flood waters.  Of the clean beasts and of the beasts that are not clean, and of the fowl, and all that creeps upon the earth. Two by two they came to Noah to the ark, male and female, as God had commanded Noahc(Bereishis 7:7-9).”

It appears that the animals came to Noach; he didn’t have to collect them after all. God told Noach to “take for yourself” and then “two by two they came to Noah to the ark ….” What changed? Why did the animals suddenly come to Noach?

The Lubavitcher Rebbe (Rabbi Menachem Mendel Schneerson, 1902-1994) explains, “A Jew is tasked with fulfilling his mission (shlichus) and should not worry regarding other details. For once he undertakes to fulfill his mission, the other pieces will fall into place.”

Can you imagine what Noach thought when God told him to collect of the animals for the ark? Really?!  How am I supposed to track down every different type of species and get them onto this boat? How can God possibly task me with this impossible endeavor? Yet, Noach begins the task by building the ark and amazingly enough, when it is complete the animals come to him. When you have a mission and a destiny, sometimes you just have to start down the road of accomplishment and actualization and believe that God will help you cross the finish line. God never really intended for Noach to run after all the animals. He wanted to see Noach’s reaction to the Divine task. There are times when we are asked to do something beyond our present reach and ability. We say to ourselves, “Why even bother?  There is no way I can be successful. What is point of trying if there is no probability of success?”  But we must learn to think differently. We must say to ourselves, “It would appear that the shlichus, the mission is way too difficult; let me start, I will do what I can, and I believe that God will pick up the slack.  I believe that if God wants this to happen He will extend His hand to me to help me reach my intended destination.”    

This was message that God conveyed to Noach and a message which Noach clearly understood. When your mission in life looks impossible – just get started, just take a step and believe that God will help.  You may have no idea how to possibly gather all the animals, you may be overwhelmed at the prospect of gathering the various pieces which ensure life success; just begin to build your ark, just begin to build and the results will ultimately materialize.

 

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Parsha Perspectives: Bereishis-Instant Gratification

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“In the beginning God created heaven and the earth.” (Genesis 1:1)

From the time we are children, we are taught the awesome and inspiring story of creation. Through the verses we see all the cosmic pieces fit together to form a beautiful tapestry of Divine handiwork. The creation story appears simple, yet, we know it has many dimensions and deeper levels of understanding. In fact, many of the commentaries posit that we cannot even begin to understand the esoteric secrets contained in these verses. Yet, God included these chapters in His Torah and as such, there are lessons to be learned. What can we take away from the creation narrative and how can we use it to shape our new year?  

When reading through the verses detailing the 6 Days of Creation, we see a pattern:

“And God said, ’Let there be light,’ and there was light.” (ibid 1:3)

“And God said, ’Let the water that is beneath the heavens gather into one place, and let the dry land appear,’ and it was so.” (ibid 1:9)

“’And they shall be for luminaries in the expanse of the heavens to shed light upon the earth.’ And it was so.” (ibid 1:15)

God wills it and it happens. This is one of the most spectacular aspects of the Divine Persona; He can make things happen instantaneously. Va’yomer Elokim Yihi Or, God wants there to be light – Va’yihi Or, there is light. God’s wishes require no effort to actualize. God’s will creates new realities. Not so with man. For man to see the actualization of his efforts, he must be willing to expend much energy, he must be willing to struggle, he must be prepared to experience set-backs and at times even fail. Yet despite all of this, man must possess the strength to keep trying. This is the lesson of creation; it is only God who can produce instantaneous results. We mortals must be willing to work hard and often. The entire story of creation is to teach us the greatness of God and simultaneously remind us that we cannot expect immediate results, gratification and success in our life endeavors. God can create with sheer will; we can only create with extreme effort.

On this Shabbos, Shabbos Bereishis we recite Birkas HaChodesh (we announce the arrival of the Hebrew month of Cheshvon in the week ahead). This prayer reflects the anticipatory hope that the coming month will be filled with blessing and fulfillment. The text we use comes from a prayer created by the great Talmudic sage, Rav.  The Talmud quotes this beautiful prayer:

“Rav, on concluding his prayer, added the following: May it be Thy will, O Lord our God, to grant us long life, a life of peace, a life of good, a life of blessing, a life of sustenance, a life of bodily vigor (Chilutz Atzamos), honor, a

life in which we may be filled with the love of Torah and the fear of heaven, a life in which there is fear of sin, a life free from shame and confusion, a life of riches and which Thou shalt fulfil all the desires of our heart for good!” (Berachos 16b).

It is intriguing to note that we ask God for a life of Chilutz Atzamos (health, bodily vigor). There are more accurate words in Hebrew for health (e.g. refuah, briyus). If we analyze the phrase more carefully, we will find that it actually means, “strong bones.” Perhaps, we are asking God for “fortitude.” We turn to God on this first Shabbos of the new year, on this Shabbos when Rosh Hashanah, Yom Kippur and Succos are behind us and an exciting yet daunting new year is ahead of us and we say, “God, please give me all of the wonderful blessings that life has to offer and please give me Chilutz Atzamos (fortitude) to see my various endeavors and efforts to fruition. Give me the staying power to be able to make it to the finish line of my life pursuits. Give me the strength to know that somehow things will work out.” In a universe where only God can achieve instantaneous results we ask God for the strength, the Chilutz Atzamos to achieve our life objectives.

It is on this Shabbos Bereishis, the Shabbos of creation, that we take stock of our present and begin to plan for our future. We pledge to ourselves to live better and more meaningful lives. We identify the aspects of life that need to change and the aspects that must be enhanced. We create a vision of what we would like the coming year to look like and create an action-plan to make it happen. We begin the year with unbridled optimism and excitement because we have been given another year in which to create a new world. Yet, we realize that we will hit roadblocks, encounter obstacles and sometimes even fall. It is during these moments that we are often tempted to abandon our plan and new life course saying, “I tried and it didn’t work out.” It is during these moments of failure and turbulence that we must remember only God can create the light of life with an utterance of the lips, only God can affect instantaneous results. We must work, struggle and ultimately persevere. It is during these challenging moments that we must look heavenward and ask God for an extra infusion of Chilutz Atzamos to allow us to be successful in the journey ahead.

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Parsha Perspectives: Ha’azinu-Beyond Words

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“האזינו השמים ואדברה ותשמע הארץ אמרי פי”

“Listen, O heavens, and I will speak! And let the earth hear the words of my mouth!” (Devorim 32:1)

Parshas Ha’azinu represents the quintessential Shira, a song of testimony. Shortly before his death, Moshe shares this song of devotion and commitment to God with his beloved people as they prepare to enter the Promised Land. It is in this song that Moshe reminds the people of their responsibilities to themselves, their nation and their God. The Shira is filled with both joy and sadness. Joy over the beautiful connection we have with our Father and sadness as there are times when we leave, forsake and abandon Him. But despite the valleys and low points of the relationship, our collective heart is always with Hashem and we know that His Divine heart is always with us. The Maharal of Prague and the Maggid of Mezeritch stressed the importance of reciting the Song of Ha’azinu and knowing it by heart, “for it purifies the mind and heart …”

But Shira is not simply a song; it is one of the most pure and beautiful expressions of love, devotion and commitment. Henry Giles, an English preacher in the mid-1800’s, wrote: “A song will outlive all sermons in the memory.”When there is a need to express something more profound than the simple meaning of spoken words, Shira begins where spoken words end.

Why did Moshe choose to deliver his last messages in the form of a Shira?

Rabbi Aharon Soloveitchik of blessed memory, in his comments on Shiras HaYam (the song recited by the people upon crossing the Red Sea), explains: “Shira is appropriate only when one attains a victory—and to be a victor one must actively participate in the struggle” (The Warmth and the Light, Feldheim, p. 129).

Shira can only be sung when one has accomplished something of epic proportions. Shira is the melodic culmination of man’s work, toil and struggle to accomplish a particular goal. In order to cross the sea, the people had to summon incredible inner strength and belief in themselves and God. After walking into the roaring waves and emerging on the other side they sang Shira reflecting their incredible spiritual accomplishment.  

Perhaps this is why Moshe chose to conclude his life and begin the next chapter of the Jewish narrative with Shira. Moshe told the people: My children, you have triumphed. There were times during our forty-year journey when it looked as if we would not make it. There were times when you wanted to give up; there were times when you felt you could not go on. But you persevered, we persevered, and we stand just mere steps away from the realization of our destiny. You have made it this far, and I know that you have the ability to be successful in the future. My happiness and pride are so great that I cannot capture it in words. I choose to express it in Shira.  

As we stand on the brink of a new year there are many uncertainties. But one thing is certain: we will face challenges. There will be both national and individual hurdles and obstacles we must traverse. May we find the strength to embrace and overcome our challenges. May we merit to lead lives of spiritual accomplishment. May we find the courage to create the melodic notes of our personal Shira.  

Good Shabbos, Shana Tova and Chag Samayach

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Parsha Perspectives: Yom Kippur – The Right Return

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We experience a flurry of emotions. On one hand, there is incredible excitement for the new year and new beginnings. Yet, we simultaneously experience feelings of anxiety and uncertainty, not knowing what the coming year will bring. We feel confident in our ability to accomplish incredible things; yet, we feel pain over the failures and missed opportunities of the past. How should we enter into this great and awesome day of Yom Kippur?  What thoughts should occupy our racing minds and illuminated souls?

I would like to share with you a truly moving idea culled from the annals of halachik literature. There is an interesting sefer, titled “Chukos HaGer” which discusses many intricate and fascinating ideas and questions related to the complicated topic of conversion (I want to thank Rabbi JJ Schacter for sharing this responsa with me). Rabbi Moshe HaLevi Shteinberg (1909-1993) one of the premier experts on conversion dealt with the following situation (original responsa is attached below). A man walked into the Beis Din (religious court) and expressed his desire to convert. Upon inquiring about his background, this young man revealed that he was German and had been a Nazi soldier during the war and was involved in the round up and execution of Jews. The young man felt terrible remorse for his crimes, had repented for his sins and now wanted to convert and become a Jew. Rav Shteinberg was asked this most profound question, “Can we accept this man as part of our people after all he has done?”

Rav Shteinberg begins by looking at the question from multiple angles:

From a personal and national perspective, the answer must be a resounding “no.” A person with so much Jewish blood on his hands has no place in the camp of Israel. He must be kept far away. How can we ever call him our brother after what he has done?

But Rav Shteinberg continues:

“However, from a strict legal perspective (halacha yiveysha), I can’t see any reason to block his conversion (he then quotes a number of examples of wicked people who repented and either converted or had descendants who converted)… The gates of Teshuva are never closed and God never turns away the sincere penitent… Whoever, wants to enter these gates is given license to do so… Therefore, if the religious court feels that he is truly penitent and his motivations are pure… there is no reason to prevent him from joining the collective embrace of the Jewish people.”

We learn about the power of Teshuva, we believe in the power of Teshuva, but we never truly comprehend the overwhelmingly cathartic nature of this great gift. Even the Nazi can return. This is of course the extreme, but we must understand the message. If the most barbaric, cruel and evil individual can access the power of Teshuva, there is no telling what we can accomplish.

We often think change is impossible. We assume that “who we are” is exactly “who we will be.” But that need not be the case. If there are things within us which are broken, we can fix them. If there are parts of my life in a state of disrepair, there is an opportunity to address the deficiencies. If there are character traits which are holding me back, I hold the keys to a personalistic overhaul. Over the course of the year we do things to alienate ourselves from God and from our true selves. The gates of Teshuva, the gates of change, the gates of return to God and to ourselves are always open.  

This is the power of Yom Kippur. Over the course of this sacred day we will pray for many things. We will pray for health, children, livelihood and life itself. We will pray for our personal and collective needs. But let us not forget the true purpose of this day: to return. The gates are open, and they will remain open no matter what we have or have not done. May we find the courage to enter and the strength to return.

I take this opportunity to wish you and your family a Gmar Chasima Tova and ah gutten Shabbos.

 

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Parsha Perspectives: Nitzavim – One Step at a Time

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“For this commandment which I command you this day, is not concealed from you, it is not far away. It is not in heaven, that you should say, ‘Who will go up to heaven for us and fetch it for us, to tell it to us, so that we can fulfill it?’ Nor is it beyond the sea, that you should say, ’Who will cross to the other side of the sea for us and fetch it for us, to tell it to us, so that we can fulfill it?’ Rather, this thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it.” (Devorim 30:11-14)

Which “commandment” was Moshe Rabbeinu referring to? Many of the commentaries explain that Moshe was not referring to one specific mitzvah, rather to the Torah in its entirety. Moshe was telling the people, although there are many mitzvos and expectations, do not get overwhelmed. There are many obligations and responsibilities, but you will succeed. Others, explain that the mitzvah (commandment) refers to the mitzvah of Teshuva (repentance and return). Although we may stray far from God, the ability and opportunity to return and rekindle the relationship is always available to us.  

Whatever the precise definition may be, the message is the same. Creating personal holiness, cultivating a spiritual identity, cementing a passionate relationship with God may seem difficult but all our spiritual aspirations are within reach.

Rebbe Nachman of Breslov advances an alternate insight.  Moshe says to the Jewish people:

Lo Ba’Shamayim Hi, (It is not in the heavens) God does not ask you to live in the heavens. God does not expect us to achieve angelic perfection, He does not ask us to stop being human and live in the celestial sphere. He doesn’t even demand of us to be wholly righteous.

What does God ask of us?  

Ki Karov Eylecha HaDavar, (this thing is very close to you) Just reach a bit beyond yourself. Hashem wants us to grow. It doesn’t have to be in a dramatic or heroic growth, just be a little more, just become a bit holier each and every day. When Yaakov fled from home to escape the wrath of Esav, he received a magnificent vision. He saw a ladder with its base on the earth, yet its top extended into the heavens. What was the meaning of this vision?  Yaakov was to be the father of the 12 tribes, the father of Bnai Yisroel and God was communicating to him the Divine expectations of Yaakov’s offspring. God says, to us: Life is a ladder – all I ask is that you try to advance up the rungs. You need not climb two at a time; you need not ascend at a quick pace, just climb. Just take the opportunities that are within reach (karov, close) and find a way to move yourself and your life forward.

This was one of the last messages Moshe gave to our ancestors. Moshe who taught us so much, provided us with the Divine framework for successful living, concluded his tenure of leadership with a simple message. God doesn’t expect perfection, God doesn’t need us to be angels, He just wants us to grow. All Hashem desires is for us to climb the ladder of personal development and self-actualization.

As we enter the Yomim Noraim we must feel confident and excited for the year ahead. There is much we must accomplish and much we must rectify. There are things which work well, things which need repair and things which must be fundamentally changed. But we must remember Rome wasn’t built in a day. People aren’t built in a day. To fully actualize our potential takes years and for some an entire life-time. Yet, all God asks of us is just a little growth every day. All my Father desires is for me to try to climb up another rung. And if I fall, all He asks is for me to find the courage to once again begin the ascent. Ki Karov Eylecha HaDavar, it is very close to us – happiness, fulfillment and self-actualization are all closer then we think. All we need to do is reach a bit beyond ourselves.  

I want to take this opportunity to wish each of you Kesiva V’Chasima Tova. May each us together with our families and our nation be inscribed for year of life, growth, holiness, health, happiness and redemption.

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Parsha Perspectives: Ki Tavo – I Have Not Forgotten

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“When you have finished tithing all the tithes of your produce in the third year, the year of the tithe, you shall give [them] to the Levite, the stranger, the orphan, and the widow, so that they can eat to satiety in your cities. Then you shall say before the Lord, your God, ’I have removed the holy [portion] from the house, and I have also given it to the Levite, the stranger, the orphan, and the widow, according to all Your commandment that You commanded me; I have not transgressed Your commandments, nor have I forgotten [them].’” (Devorim 26:12-13)

The Torah commands us to distribute various tithes to the Kohanim, Leviim and the poor. Different tithes apply throughout the 7-year agricultural cycle. In year three of this cycle, there is a process known as vidui maaser (confession of the tithes), during which the farmer “confesses” that he has properly distributed his tithes to the needy and tribe of Levi.There appears to be an extraneous phrase in this confession, “Nor have I forgotten.” What is the meaning of this statement? Is it not obvious the farmer has not forgotten? He just stated, “I have removed the holy portion from the house, I have given it to the Levite, the stranger…” What is the purpose of explicitly stating that he has not forgotten?

Rashi explains, “nor have I forgotten: to bless You [to recite the beracha (blessing) on the performance of the mitzvah] of separating tithes.” The great Kabbalist, Rav Yaakov Shaltiel, in his work titled Emes L’Yaakov, provides an incredible insight on this statement of Rashi. There are times when we are proficient in the automatous details of Torah and mitzvos yet fail to feel. We know what to do and how to do it, but lack excitement and passion. Our Judaic obligations offer us an opportunity to connect to the Divine and establish a meaningful relationship with God. But that relationship only occurs if we serve and perform with meaning and devotion. This dynamic is encapsulated in a beracha. The Talmud explains that in most situations, “berachos eynan mi’akvos,” failure to recite a blessing doesn’t compromise the validity or effectiveness of the mitzvah. If you blow the shofar and fail to make a beracha beforehand, you have still fulfilled the mitzvah. If you light your menorah and neglect to make a beracha beforehand, you have still fulfilled your obligation. If so, then what is the role of a beracha? It is a preparatory act to create a sense of excitement for what is about to occur. We make a beracha and say, Baruch Ata Hashem, God, you are the source of all blessing; Elokeinu Melech HaOlam, My God, the King of the Universe… With these words we are acknowledging that through this act we have the privilege of connection. With this act, we can establish a relationship with Hashem and connect to the infinite holiness of our Creator. This realization creates an intense passion and longing, and fundamentally transforms the act of the mitzvah from a mechanistic behavior to a service of devotion and excitement.  

This is the deeper meaning of Rashi. The farmer says, “God, I have done all you have asked me, I separated and dispersed the tithes, I took care of Your children as You asked me to. I have adhered to all the details as You have commanded. But I have not forgotten. In the flurry of details and obligations, I haven’t forgotten what this mitzvah and all other mitzvos are really about – connection. I made my berachos, I have served You with excitement and passion. I have continuously recognized the privilege I have to forge a relationship with You through the performance of Your mitzvos. I have adhered to the details but have never forgotten to simultaneously stoke the spiritual fire of excitement.”

These are exciting and overwhelming days. As one year comes to a close and another is poised to begin we must introspect and examine our relationship with God. Too often we only look at this relationship though the lens of sin and salvation. This is important but is not the totality of our relationship. Many of us go through life and miss out on the awesome opportunity to have a truly meaningful and deep relationship with God. Our Judaism must be more than just doing good deeds and avoiding sin (again, very important), it must be about creating relationship, it must be about making berachos and infusing passion wherever we can. The first step in the process is a beracha. A beracha forces us to pause before we act and allows us the time to contemplate what we are about to do. If it is a beracha before the performance of a mitzvah, we can think about how this mitzvah affords us the opportunity to connect with God. If it is a beracha before eating, we can think about our relationships to the material world and if we are using our material wealth to bring us closer to God and our fellow man. The beracha provides us with the few moments of contemplation which then creates the opportunity for excitement and passion.

May we be privileged to make the farmer’s statement, “I have done all You have asked me”, and may we be privileged to always say, “nor have I forgotten.”

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Parsha Perspectives: Ki Teitzei-Waging the Ultimate Battle

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“כי תצא למלחמה על אויביך”
“When you go out to war against your enemy ….”

War – it is something we try our best to avoid yet, we know it to be a reality of our national existence. We understand the difficult truth that national survival often entails difficult battles. Still, the Torah also understands that not everyone is fit for battle. As the Jewish army prepares to meet its enemy, the Kohen stands before the assembled troops and announces those who are exempt and ordered to return home.

“And the officers shall speak to the people, saying, what man is there who has built a new house and has not [yet] inaugurated it? Let him go and return to his house, lest he die in the war, and another man inaugurate it. And what man is there who has planted a vineyard, and has not [yet] redeemed it? Let him go and return to his house, lest he die in the war, and another man redeem it. And what man is there who has betrothed a woman and has not [yet] taken her? Let him go and return to his house, lest he die in the war, and another man take her.” (Devorim 20:5-7)

What is the common denominator between these exempted individuals? Each of these men will be focused on something other than the battle. For the soldier to be effective he must think of nothing other than subduing the enemy. If his thoughts are diverted to home or family, or if he longs to enjoy the literal fruits of his labor, he becomes a liability and puts his fellow soldiers in danger. The Kohen orders these individuals to leave the front and serve the war effort from home.

However, there is one additional exemption that is particularly intriguing; “And the officers shall continue to speak to the people and say, “What man is there who is fearful and fainthearted? Let him go and return to his house, that he should not cause the heart of his brothers to melt, as his hear.” (Devorim 20:8)

The Talmud (Sotah 44a) quotes two opinions as to the meaning of “fearful and fainthearted.” Rabbi Akiva explains that it literally refers to one who is scared of the “drawn sword.” This individual is simply too scared to fight. Rabbi Yossi HaGlili explains that it refers to someone who is fearful of the sins he has committed. The solider is concerned that as a result of his sinful behavior he may not deserve spiritual protection during battle. What types of sin are we discussing? The Talmud Bavli (Babylonian Talmud) answers that we are referring to one who speaks between putting on the Tefillin of the arm and the Tefillin of the head. Such an individual has committed a sin that excuses him from going to battle. The Talmud Yerushalmi (Jerusalem Talmud) explains that it refers to one who speaks between Yishtabach, the concluding blessing of Psukei D’Zimra, (introductory psalms in the morning service) and Yotzer Or, the opening blessing of the blessings of Shema. An individual who spoke during these prohibited times during prayer would not go to battle.

How are we to understand these two views? Although neither of these behaviors is praiseworthy they hardly seem to represent the type of sinful behavior for which one would worry about losing Divine protection during battle.

Rav Gershon Stern (1861-1936) in his sefer Yalkut Gershuni explains that there are two components to waging a successful war: skilled officers to plan strategy and brave soldiers who are physically capable of executing the commands. If everyone is an officer then there may be detailed plans and incredible strategy but there is no one to carry out the orders. However, if everyone is a soldier there will be a flurry of chaotic activity but no strategic framework. The synergistic relationship and partnership between leadership and the men on the ground is required in order to be successful.

It is the same in life. We each possess a particular life hashkafa (outlook) and have a picture in our mind’s eye as to how these values should inform the way we live. However, sometimes there is a disconnect between what we believe and what we do. Our most important task is to make sure that what we believe is clearly mirrored in how we live. Values and beliefs are hollow if they are not expressed in the way one behaves, and conducts oneself.

This idea is symbolized in the Tefillin. The Shel Yad (Tefillin of the arm) represents action, while the Shel Rosh (Tefillin of the head) represents thought. If a person speaks between putting on the Shel Yad and the Shel Rosh, he is interrupting the connection between belief and action.

In the same vein, the blessing of Yishtabach is a beautiful praise to God, in which we recognize the multi-faceted dimensions of God’s splendor in the world. Following this blessing we recite “Yotzer or u’borei choshech, He who fashions light and creates darkness”, which discusses the fact that God created the world and has given us a mandate to build beautiful and meaningful lives. If we sing God’s praises but fail to build a life where He is a dominant fixture, then our praise is empty.

Both the Talmud Bavli and Yerushalmi are echoing the same sentiment. God accepts the fact that we have and will sin. He understands that we are frail and subject to temptation and as a result He does not ask us to be perfect. What God does ask is for us to demonstrate sincerity. If we “believe” in something we must be ready to act on it as well. If we commit ourselves to a certain set of values and ideals we must make sure that we are ready to live them.

If there is a disconnect between what we believe and what we do, God asks us not to fight His battles. It is only those who do not speak between the Shel Yad and the Shel Rosh, only those who do not converse between Yishtabach and Yotzer who have earned the right to defend the honor of God.

This message resonates with acute importance during this month of introspection. As we continue to take a spiritual accounting of what we have accomplished and in which areas we must improve, we must take the time to analyze and review our beliefs. What do we each stand for? What is important to us? What are our priorities? After answering these questions, we must make sure that these answers are not just contained in the words we use but must also be apparent in the things we do and the lives we lead.

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Parsha Perspectives: Shoftim-Generous Judgement

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“You shall set up judges and law enforcement officials for yourself in all your cities that the Lord, your God, is giving you, for your tribes, and they shall judge the people [with] righteous judgment.” (Devorim 16:18)

The beauty of our Torah lies in its ability to convey profound, life-enhancing messages in a nuanced and gentle manner. Moshe instructs us to set up judicial systems in each of our communities. The judges must be just, pious and upright and dedicate themselves to upholding the rule of law. They may not give preferential treatment to one litigant over the other and their conduct both in and out of the court must be beyond reproach. They must overcome their fear of the powerful and not instinctively side with the poor. Their ultimate allegiance is to God, the Torah and the creation and preservation of a just society. The great Chassidic master, Rav Levi Yitzchak of Berditchev (1740-1809) sees an additional, spiritual and interpersonal message in this verse. During this month of Elul, we prepare for the upcoming Days of Judgement, Yimei HaDin. We ask God for mercy and compassion. We ask our Father to look at us through the Divine lens of rachamim (compassion) and not through the prism of din (justice).  How do we “convince” God to make this shift? After all, if we have done something wrong, if we committed a relationship trespass against God, what right do we have to ask for the mercy? If we committed the “crime” are we not deserving of the punishment?

The Rebbe explains that our actions in this world impact and inform the way God acts towards us (the Baal Shem Tov explains that God is like our shadow (Hashem Tzilcha –Psalms 121:5); meaning just as my shadow mimics my every move, so too God’s reaction towards me is a reflection of my actions towards others). Thus, if we want Divine compassion and mercy we must extend those very traits and behaviors towards others. If we want God to give us the benefit of the doubt, we must extend that same courtesy to others. If we want God to bestow blessing upon us, we must go out of our way to bestow upon others. If we want God to help us in difficult times, we must be ready to roll up our sleeves and help another in their time of need.  

This is the meaning of the above mentioned verse. “Shoftim V’Shotrim Titen Lecha B’chol She’arecha, (you shall set up judges and law enforcement officials for yourself in your cities).” We each have the ability to influence Divine judgment through the judgements we make within our own city, within our own world. “V’shaftu Es Ha’am Mishpat Tzedek (you shall judge the people righteously).” If we judge the other with compassion, if we judge the other with mercy, if we give the other the benefit of the doubt, we will bring down Divine compassion from above.

It is during this sacred month that we must prepare ourselves to give an accounting of the past year and to ask for another year in which we can accomplish and be productive. We all need a bit of Divine compassion, rachamim, to help us through this process. We learn from this opening verse that the best way to convince God to take care of us is to take care of one another. If we shower compassion, mercy and love upon one another, if we are a bit less critical of one another, we will be privileged to receive a generous dose of rachamim from our Father above.  

Let us learn this lesson, let us live this lesson and in its merit may we all be inscribed in the Book of Life.

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Parsha Perspectives: Re’eh-Hope and Holiness

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Moshe Rabbeinu spends his final days reviewing and reinforcing the ideas and perspectives necessary to allow the nation of Israel to become a successful, powerful and strong people. He reminds them to avoid the temptations of idolatry and immorality and to remain true to the tenets of our Torah and relationship with God. Moshe also dispensed a healthy dose of chizuk (positive reinforcement).

“For you are a holy people to the Lord, your God, and the Lord has chosen you to be a treasured people for Him, out of all the nations that are upon the earth.” (Devorim 14:2)

God loves us. Not only when we behave or follow His dictates, He loves us all the time. Moshe tells us that failure is inevitable, but he also reminds us that God’s love and commitment to us is constant. God does punish and there are repercussions for our negative or sinful behaviors, but the Divine love is always present (even if at times it cannot be felt). It is this message which gives us the strength to rebuild in the aftermath of communal and national failure. God forgives, and God loves. Why? Because we are the chosen treasure of our Father Above.  

Rashi (Rav Shlomo Yitzchaki 1040-1105) advances a simple yet profound insight:

For you are a holy people: Your holiness stems from your forefathers, and, moreover, “the Lord has chosen you.” – [Sifrei]

Moshe is not simply telling us we are holy, he is explaining that our holiness is innate. Our personal holiness doesn’t only stem from what we do or the choices we make, it is the result of who we are. We are the children of Avraham and Sarah, Yitzchak and Rivka, Yaakov, Rachel and Leah. We are the descendants of Moshe Rabbeinu and Dovid HaMelech. Holiness is contained in our very life-blood and embedded in our DNA. Moshe Rabbeinu was teaching us that no matter how profoundly we fail or how far we fall, we are still holy. No matter how many times we sin or how many bad choices we make, we are still holy. But how can this be? Haven’t we divested ourselves of our personal holiness? “For you are a holy people, your holiness stems from your forefathers.” There is earned, personal holiness and conferred, national holiness. Earned holiness is the result of our good deeds and positive accomplishments. It is attained through positive actions, but it can be lost through negative or sinful behavior. Conferred holiness is the result of who we are as the Jewish Nation. We are part of a people that is endowed with an irrevocable holiness. Conferred holiness cannot be lost or even compromised. No matter what we do, no matter how badly we mess up, we are still holy. This was the ultimate chizuk and message of hope Moshe was giving to his beloved flock. My dear children, you are holy and will always be holy. Even when you fail, you are holy. Even when you fall, you are holy. It is this holiness that God sees in you and it is this holiness with which create the unbreakable bond of love between your Creator and you.”

This Shabbos marks the beginning of the month of Elul. This last month of the year provides us the opportunity for reflection and introspection. It is during these upcoming days that we ponder our accomplishments and failures of the past year and think about what we want to accomplish and who we want to be in the year to come. All too often we feel overwhelmingly saddened by our failures and shortcomings. At times we feel frustrated as the things we resolved to fix this past year are still in a state of disrepair. It is during this sacred, last month of the year that we must remember we are holy.  No matter how many failures we encounter or how far we may have fallen, we are still holy. We can squander our personal holiness but are always blanketed by our conferred national holiness. Where there is holiness, there is hope and where there is hope, there are untold possibilities.

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Parsha Perspectives: Eikev-Heeding the Heel

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“And it will be, because you will heed these ordinances and keep and perform them, that the Lord, your God, will keep for you the covenant and the kindness that He swore to your forefathers.” (Devorim 7:12)

At first glance, it represents a simple, straightforward theme; if we follow the word of God, He will take care of us. The Torah is replete with verses emphasizing the reciprocal nature of our relationship with God. If we are willing to commit our allegiance to the Torah and Mitzvos, God will see that our needs are met. This idea is at the core of our relationship contract with God: you will get out what you are willing to put in. Yet, the famed commentator, Rashi (Rabbi Shlomo Yitzchaki 1040-1105) highlights an additional dimension of meaning:

“And it will be, because you will heed: Heb. עֵקֶב, lit. heel. If you will heed the minor commandments which one [usually] tramples with his heels [i.e., which a person treats as being of minor importance].”

The Torah uses the word eikev which contextually means “if” but can also mean “heel.” As such Rashi understands an additional nuanced message, “If we are vigilant with the details which people normally trample upon, there will be abundant Divine blessing.”  Rashi is teaching us two profound lessons.  

Lesson #1: We all trample on something.  In our spiritual lives we consciously or subconsciously create a religious hierarchy. There are some obligations which we feel are important and other obligations which are not.  There are details which apply to each individual and details which do not. There are mitzvos we each can relate to and others which seem anachronistic, or at odds with our personal life outlook or philosophy. And so, we trample. We adhere, obey and admire the aspects with which we agree and intentionally or unintentionally set aside the aspects with which we don’t. Here is the beautiful reality: God doesn’t ask us to be perfect. He doesn’t expect us to perform all of His commandments and He doesn’t expect proficiency in every area of Judaic practice. All God desires is effort. We create these “mitzvah rankings” as a way of justifying non-performance. But we don’t have to do that. We don’t perform all the mitzvos because we are limited human beings who try hard but can’t always get it right. We recognize that every law and detail in the Shulchan Aruch (Code of Jewish Law) is binding and obligatory but are not always able to live up to this standard. The good news is, it’s ok. God understands. Just don’t trample and make things unimportant to justify our human finitude. In fact, if you look at the wording of the verse it says, “And it will be if you listen (tishmaun) …”, just listen! Yes, the ultimate goal we aspire to is performance (va’asisem) but start just by listening, acknowledging that these are the expectations.

Lesson #2:  Spiritual success doesn’t require spiritual heroism. Little things make all the difference. This is true in many life relationships. In marriage, it is not the birthday or anniversary gifts which shape the fabric of the relationship, it is the phone calls during the day to say, “I love you,” or the small acts of consideration, companionship and love (though the presents certainly help). When our children bring home a project for Mother’s Day or Father’s Day our hearts are filled with joy, even though these creations are objectively junk (please don’t share with my children). Why? Because it is a genuine expression of love. The same is true in our relationship with God. The little things make all the difference. The way we talk to others, the manner in which we conduct our business dealings, our concentration during prayer, our commitment to daily Torah learning, our willingness to give charity, these are the little things which have such a dramatic impact. The Torah and our history are filled with stories of great people making enormous sacrifices for God. But day to day life is filled with the opportunities to do small things for God. These are the “eikev” moments. The little things that at first glance seem so insignificant that you can just step on them with your heel, yet, these are the very things which determine our spiritual identity and relationship with God. If you are grumpy in the morning and push yourself to greet people with a smile, the sea will not split before you, but you have done something amazing. If you see someone in need and manage to step out of yourself and help them, God will not call out your name from the heavens, but you have furthered your relationship with Him. If you are exhausted after a long day of work but manage to carve out some time to learn Torah, you won’t see the lightning and hear the thunder of Sinaitic revelation, but you have shown your Father how truly committed you are.  

We must find the strength to stop trampling and start building with the small bricks of “eikev” accomplishment. God promises that He is waiting for us and ready to reciprocate our efforts. May we find the courage the first small step and feel the blessing of His love in the journey ahead.

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